4, n. 

PROFESSOR GREEN’S SERMON. 
/ 




A 


S E R M O N 


BY THE 

REV. W. HENRY GREEN, D. D., 

PROFESSOR IN THE THEOLOGICAL SEMINARY, PRINCETON, N. J. 


Jjrtaclui) in tbc dl nibcvsitn place (L h u r c h , 4) tfo S) 0 r I; , 

ON SABBATH EVENING, MAY 5, 1861, 

IN BEHALF OF 


THE BOARD OF FOREIGN MISSIONS OF THE PRESBYTERIAN CHURCH. 


Published at the request of the executive 'Committee of the Hoard. 


NEW YORK: 


EDWARD O. JENKINS, PRINTER, 

20 NORTH WILLIAM STREET. 


1861 . 


























' • 






’ 









S E R M O N 


ISAIAH xlix. 8. 

" Thou art my servant, O Israel, in whom I will be glorified.” 

A new torrent of emotions is rushing through the American 
heart. The inexorable logic of events has thrust before us the 
ruin of our beloved country as a contingency that is possible, 
perhaps even probable, and at our very doors. 

The occurrences of the last few weeks have prepared us to 
appreciate better than we could have done before the feelings 
awakened in a devout Jew by the prediction of the coming 
Babylonish exile. It was not only his patriotism which was 
touched by the ruin coming on his country, but his religious 
emotions were stirred to their very depths. His patriotism was 
entwined with his religion. The land that he loved was the 
Lord’s land. The nation to which he belonged had been chosen 
by God from all the families of mankind to be his peculiar peo- 
ple. It was their mission to perpetuate and to spread through- 
out the world the knowledge of the true religion, and thus all 
nations were to be blessed in them. Jerusalem, the royal 
capital, was the city of the great King, where he had fixed his 
earthly dwelling-place : it was the only spot on earth where 
those atoning sacrifices could be offered, by which God was pro- 
pitiated, and which were permanent types and pledges of the 
future more perfect sacrifice. And now shall Israel be cast off, 
the holy land be ravaged, Jerusalem destroyed, and the temple 
burned ? Are then God’s purposes of grace annulled ? Is the 


4 


end of Israel’s existence defeated ? And are the glorious hopes 
which had been indulged, of blessings to come forth from them 
upon the world, doomed to sudden and bitter disappointment. 

The prophet meets and answers these gloomy apprehensions 
in the text. Israel has been guilty, and a period of severe 
chastisement and trial is before him. But God has not forsaken 
him, nor are the ancient promises forgotten. The Lord still says 
to his sinful, suffering people, and may he in his sovereign grace 
vouchsafe a like word of mercy to our own afflicted land, “Thou 
art my servant, O Israel, in whom I will be glorified.” 

It is obvious that these words of consolation and encourage- 
ment contain nothing of a local or temporary nature. They 
are not directed exclusively, nor even peculiarly to that 
particular distress, which gave occasion to their utterance, but 
are equally adapted to every similar source of disquietude or 
anxiety that may disturb the people of God. They describe 
the divinely ordained mission of God’s chosen people, and that 
is a fact for all time. If we were to confine our attention on 
the one hand to the Church’s want of fidelity to the trust com- 
mitted to her, her worldliness, her feeble faith, her flagging zeal, 
her intestine strifes, her imperfect consecration and the low state 
of her piety ; or, on the other hand, to her weakness as compared 
with the obstacles in her way, the vastness of the work to be 
performed, or the power of those agencies and influences which 
are hostile to her welfare and her progress, we might easily give 
way to despondency and feel as though the world’s salvation 
could never be achieved by such an incompetent and unworthy 
instrument. In fact, we can only escape this conclusion by di- 
recting our eyes to some such ground of confidence as that con- 
tained in the text, which is independent of all external circum- 
stances, which rests not upon the constancy or the efficiency of 
the Church, but is based entirely upon the changeless purpose 
of an unchanging God. With this view let us turn our thoughts 
to this universal antidote to discouragement in the work in which 
the Church is engaged. 


I. The first consideration which presents itself, is that the Church 
has been taken by God into his service. “ Thou art my servant, 
O Israel.” This carries with it a sure pledge of the accomplish- 
ment of the task, whatever it be, to which the Church is ap- 
pointed. If the Church had undertaken some work of her own 
motion, the case would be different. We would then have to 
weigh carefully the reasons for and against her success. It 
would be a question, whether she with her ten thousand could 
meet and vanquish the enemy that comes against her with 
twenty thousand, — whether she contains within herself a strength 
and resources adequate to the enterprise. But if she is in the 
service of the Almighty, and not working on her own account, 
these considerations are irrelevant and vain. The workman is 
furnished with means and facilities by his employer. If a palace 
be building, the question of its completion rests not upon the 
scanty resources of the laborers engaged, but upon the wealth 
of the royal treasury. They who do the work of God are 
privileged and expected to draw upon his inexhaustible supplies. 
Whatever the task he has appointed them, he will provide all 
that is requisite for its accomplishment. It is his power and 
grace which are pledged for the issue. 

If, again, it was in some self-devised method that the Church 
was undertaking to accomplish her divinely-appointed end, the 
advancement of the glory of God and of the welfare of man, 
there would be a question as to the wisdom of her measures and 
the feasibility of her schemes. The grandeur of the undertak- 
ing is no sufficient guaranty of success. Her splendid concep- 
tions might issue in ignoble failure, because the right method 
was not taken to carry them into execution. But if she is 
working upon a scheme of God’s devising, if his infinite mind 
has contrived the plan, and she does what she does at his bid- 
ding, and under his direction, the weakness of her understand- 
ing can be no argument of want of success. 

Furthermore, if the Church is the Lord’s servant, working out 
his ideas and not her own, then, and then only can she be cer- 


6 


tain that what she is doing is in harmony with his universal 
plan. God is the supreme director of all things. lie guides or 
controls the movements of all his creatures, so that they com- 
bine to effect his predestined end. All things work together 
to bring about what he has purposed. This is not only to be 
regarded as the certain resultant of conflicting forces operating 
in the sphere of the world or of the universe : as though some 
were favorable and others adverse, yet the latter should be 
overbalanced by the former. But every thing that occurs con- 
spires to urge forward God’s grand design. There is nothing, 
and there can be nothing, which is, properly speaking, adverse 
to it. That which so appears to our narrow vision, would, if we 
could take a more comprehensive view, be seen to enter as a 
constituent into the plan, and to contribute its quota to the 
general design. Now, if the plan upon which the Church is 
engaged is God’s plan, then it is certainly in harmony with his 
universal scheme : it will fit in with the rest of his glorious de- 
signs, and the whole momentum of this divine machinery is 
given to propel it forward. On the other hand, any plan not in 
accordance with this grand universal scheme must inevitably be 
thwarted, for it runs counter to movements which God has in- 
stituted ; and it relies for its strength and support upon mate- 
rials which the Creator designs to subserve a totally different 
end from that to which it would turn them. 

Then, too, if God has selected the Church to be his servant 
in a given work, this is because she is or shall be made a fit in- 
strument for what he designs her to do. For every function to 
be performed in nature he has an appropriate agent, which ac- 
complishes precisely what it was intended to accomplish. It is 
the same in the moral and spiritual world. He selects his own 
instruments and they are just the ones for his purpose. Ilis 
ways, it is true, are not as our ways, nor his thoughts as our 
thoughts. If we had been called upon to choose an agency for 
spreading the gospel over the earth, we certainly would never 
have thought of selecting one which would slumber over its 


7 


task as the Church lias done, or which would he chargeable with 
such criminal inconsistencies and such shameful neglects of duty. 
And yet these blots upon the Church, though they may Avell 
cover her with confusion, so far from defeating God’s design, or 
proving that so incompetent an instrument must hinder its ac- 
complishment, only show how comprehensive that design must 
be, that he should make choice of such an instrument to effect 
it. If nothing more were to be done than to send the gospel 
over the earth, this could be brought about much more speedily 
than by our laggard efforts. It would be a profitable though 
humbling task to search out those enlarged views of the design 
of God, which are suggested by his selection of so weak 
and sinful an agent as the one best suited to accomplish it. As- 
suredly it stains all human pride and glorying, and reveals the 
magnitude of the work of salvation, and renders the ultimate 
triumph of sovereign grace more illustrious. 

Nevertheless, this inevitably follows. The plan of God in the 
salvation of men cannot be defeated by the unfaithfulness or the 
incompetency of the Church as his instrument in spreading the 
gospel. Because her seeming unsuitableness, sinful and inexcus- 
able as it is, is really part of her fitness, when the full compre- 
hensiveness of God’s plan is regarded. He selected the Church, 
knowiug precisely what she was and w'ould be, to be his servant, 
and nothing can ever occur to disprove the wisdom of this choice. 

II. The great distinction of this servant of God is stated to 
be this : “ Thou art my servant, O Israel, in whom I will be 
glorified.” God has a multitude of servants, each of whom is 
employed upon his appropriate work ; and the work of Israel is 
to promote God’s glory. The glory of God is indeed the end of 
all things ; every one of his servants labours for that result. For 
his glory they are and were created. The entire material uni- 
verse is his servant ; and every part of it shows forth his great- 
ness and wisdom, and illustrates the majesty of the divine 
perfections. His glory covers the heavens, and the earth is full 
of his praise. All the rational creatures that he has made, 


8 


from the lowest to the highest grade, whether they have re- 
tained or have cast off their allegiance, contribute spontan- 
eous or reluctant tribute to the great Monarch of all. And 
yet the Lord here says not of this wonderful creation, not of 
mankind as a whole, not even of the holy angels reflecting his 
resplendent brightness, and prompt to execute his will, but of 
Israel, “Thou art my servant, in whom I will be glorified.” 
He it is to whom especially this grand function of glorifying 
God has been committed. He so far outdoes all others in this 
respect as completely to eclipse them, and to be the only one 
worthy of mention. 

And this justifies the tacit assumption already made, that the 
Israel of the text is not the carnal but the spiritual Israel. It 
is not the natural descendants of Abraham but his spiritual 
seed, who constitute the people of God, who are the heirs of the 
promises, and to whom he has entrusted the work of manifest- 
ing his glory. The Church of Christ is the true Israel of God, 
in whom the vital succession is maintained. “If ye be Christ’s, 11 
says the apostle, Gal. iii. 29, “ then are ye Abraham’s seed.” 
And to the unbelieving Jews our Lord denied the right to claim 
descent from Abraham, saying to them (John viii. 39), “ If ye 
were Abraham’s children, ye would do the works of Abraham.” 
It is not the dead branches but the living grafts which perpet- 
uate the tree. 

The Church is thus God’s chief agent for glorifying him, be- 
cause it is her peculiar prerogative to spread the gospel of his 
grace, and win all nations to the obedience of the faith. His 
justice and power are manifested elsewhere ; it is hers to promote 
the triumphs of his love. Others may uphold the integrity of 
his empire, or act the part of loyal and obedient subjects ; it 
belongs to her to extend that empire, to win revolted provinces 
back to their allegiance, to establish his reign in unknown mul- 
titudes of human hearts which had refused submission to his 
authority. The most precious things that the universe contains 
are rational and immortal spirits. The highest tribute of praise 


9 


that God can receive is the willing, adoring, loving homage paid 
him by such spirits, which have surrendered themselves to the 
impression of his greatness and his grace. And the most glorious 
achievement of the Godhead is the transformation of such spirits 
from sin and ruin to holiness and everlasting salvation. In this 
work, upon which God himself sets so high a value, the Church 
is called to cooperate. We are nowhere informed that even the 
most exalted of God’s creatures has ever taken part in the cre- 
ating of the smallest material thing. But in the new spiritual 
creation, which so far transcends tire old creation of material 
things that it is declared the former heavens and earth shall not 
be remembered, nor come into mind, the Church enjoys the rare 
distinction of being a labourer together with God. 

And while the Church alone thus labours directly for the fur- 
therance of this cherished work of God, the highest honour put 
upon other agencies is that of ministering to her. All things are 
hers, and all may be laid under contribution by her for the pro- 
motion of the work in which she is engaged. They are the 
Tyrian workmen, to furnish and transport the materials, to hew 
down the cedars and to quarry out the stone, while she builds of 
them a temple for the Lord. The material resources of nature, 
the culture and civilization of the world, the discoveries of science, 
the elegancies of art, the refinements of literature, may all be 
turned by her to good account. Statesmen at the helm of gov- 
ernment, the artisan in his shop, the merchant at the mart of 
trade, the philosopher in his chamber : all, in fact, who are doing 
anything toward the accumulation of material, intellectual, or 
moral wealth, are preparing what the Church may convert, as 
she did the spoils extorted from Egypt and the gifts spontane- 
ously offered by Cyrus, to her own high and holy purposes. It 
is even a part of the vocation of the angels to minister to the 
future heirs of salvation. And thus the Church fulfils her priestly 
office. She takes the offerings of the universe, and presents them 
unto God, an odour of a sweet smell, a sacrifice acceptable, well- 
pleasing to him. 


10 


III. But Israel must not be considered apart from him, who 
descended from the patriarchs and belonging to the line of the 
chosen people, was the one in whom all the hopes of the nation 
had centred from the beginning and by whom its divinely given 
commission was mainly to be fulfilled, the one magnificent 
flower for whose sake this rude and thorny plant had been for 
ages so assiduously cultivated. Jesus Christ came of the stock 
of Abraham. He was an Israelite. It was for him and unto 
him that Israel had been chosen, preserved and trained. Israel 
without Christ would be a people without a purpose, and their 
existence would be unmeaning, for every thing that distinguished 
them was involved in his appearing. Every idea that they had 
of their destiny, all that is revealed of God’s designs respecting 
them or of what he would accomplish through them, was con- 
ditioned upon him. The .Redeemer, who should arise out of 
Israel, was the pole star of his confidence in the darkest 
times, as well as the radiant point in every prophetic pic- 
ture. It was to him in every age the assured pledge of his 
security, and the basis of his trust for all that was to be desired 
in the future. Israel without the Messiah would be in his own 
esteem a negation and a blank. We might as well undertake to 
consider the water of the globe and leave out the ocean, or to 
study the solar system and forget the sun. 

That in the intention of the text Israel is inclusive of him, 
without whom Israel would be nothing, is apparent from its 
terms; Israel severed from the Messiah is not the servant in 
whom God will be glorified. It is apparent from the connexion ; 
Israel is God’s servant to bring Jacob again to him. A distinc- 
tion is here unavoidable between Israel as the agent and Israel 
as the object in this work of restoration to God, which proves 
that prominent reference must be had in the former instance to 
Messiah as the one from whom this process of salvation was to 
proceed. 

It is further apparent from the method of the prophet in this 
entire portion of his book. From the time that he announced 


11 


to Hezekiah the certain coming of the Babylonish] exile, lie 
addresses himself to the work of comforting the people of God 
in the prospect of this great calamity. And he does this by 
showing them how Israel was identified with Messiah in his 
work, his sufferings and his reward. Israel, it is true, is destined 
to unexampled humiliation and trial ; but he must not despond 
as though God had forsaken him. It is through humiliation and 
sorrow — yes, though the vicarious endurance of an innocent 
sufferer that the work of the world’s salvation and of Israel’s 
glory is to be achieved. Messiah is here viewed as a component 
part of Israel ; He is united with Israel under the common 
designation of the servant of the Lord, being the one in fact who 
undertakes and who fulfils the service for which the chosen 
people had been ordained. The whole argument of consolation 
is without force unless Messiah shares Israel’s burdens, assumes 
his task and accomplishes his destiny. lie, who is elsewhere 
represented as the King of Israel, his avenger and deliverer from 
his foes, is here one with Israel, flesh of his flesh and bone of his 
bone, bears his griefs, performs his service and wins for him a 
glorious recompense of joy. 

This view of the word “ Israel ” as embracing the Lord Jesus 
Christ, which is thus so natural in itself, so necessary in the 
passage before us, and sanctioned by the prophet Isaiah else- 
where, is moreover in strict accordance with other scriptural 
analogies. In the earliest announcement of mercy, lasting 
enmity is declared between the seed of the woman and the seed 
of the serpent, and assurance is given that the former shall 
bruise the serpent’s head. Alluding to this the apostle Paul 
writes to believers, Rom. xvi. 20, “The God of peace shall 
bruise Satan under your feet shortly.” The victory belongs to 
all the sons of men who are not the children of the wicked one : 
but how could it ever have been achieved, had not Christ been 
of the seed of the woman and wrought salvation for us ? 

It was declared to Abraham that in his seed all the families of 
the earth should be blessed ; but how would his seed ever have 


12 


been tbe bearers of blessing to mankind, bad not Christ been a 
son of Abraham ? 

Jesus said to the woman of Samaria, “ Salvation is of the 
Jews ; ” but how could salvation have come from them, had not 
Jesus been a Jew ? 

It has been seen that Israel in the text is not to be considered 
apart from Christ; neither, it may be added, is Christ to be 
contemplated in it exclusive of Israel in its wider and proper 
sense. Christ as the servant by whom God is to be glorified, is 
one with his people by as indissoluble a bond, as Christ the 
everglorious God is one with the Father and with the Holy 
Spirit. Israel embraces Christ by the law of natural descent, 
Christ is linked with Israel by the eternal covenant of union 
and by the vital power of his indwelling spirit. All the scrip- 
tural statements and the scriptural emblems relating to this 
subject convey the idea of an inseparable union, an indivisible 
oneness. Thus Christ says “ I am the vine, ye are the branches.” 
The vine and the branches constitute together one plant, one 
organic whole. The branches cannot be produced nor live 
without the vine, while a living fruitful vine necessarily supposes 
branches, and it is through its branches and by means of the 
living energy which it supplies to them that it bears its fruit. 
The branches owe their existence to the vine, are dependent 
upon it, supported by it, derive from it their life and fruitful- 
ness. The vine stands in no relation of dependence to its 
branches ; but its whole aim and tendency as a vine is toward 
the production of branches, and through them it realises its end 
the bringing forth of grapes. 

Again Christ is the head and his Church the body. The head 
and body compose one indivisible organism ; they are not con- 
ceivable in a living state except in combination. The life of 
the head pervades the body, and the latter stands prepared to 
execute what the former shall devise. So too there cannot be 
a bridegroom without a bride, nor vice ver-sd. 

God’s believing people are said to be in Christ and he in 


13 


them ; the very same terms being employed to describe this 
mysterious union, which are used of the ineffable relation sub- 
sisting between the sacred persons of the Trinity when Christ 
says, “ I am in the Father and the Father in me.” And such is 
the extraordinary power given to the people of God by their 
oneness with Christ that the Saviour himself assures us with 
that double asseveration which is coupled with many of his 
most weighty utterances, “Verily, verily, I say unto you, he that 
believeth on me, the works that I do, shall he do also ; and 
greater works than these shall he do.” Such, even, is the com- 
munity of life between them and Christ that what took place in 
him, repeats itself in them. As the life of ancient Israel 
imaged forth that of Christ, so that of Christ images itself 
afresh in his people. They die with him, are buried with him, 
live with him, rise with him, even their mortal bodies are raised 
by his spirit dwelling in them. In fact the name “ Christ ” is in 
one passage of the New Testament used with such latitude as 
to embrace the Church of Christ as well as Christ himself. 
1 Cor. xii. 12, “For as the body is one and hath many mem- 
bers, and all the members of that one body, being many, are 
one body : so also is Christ .” 

If the views now presented are correct, then the “ Israel ” of 
the text embraces Christ, with all his elect people under both 
dispensations. This is the servant by whom God is to be glori- 
fied ; and what glory does He receive from the universe beside, 
comparable to that which arises to him from this source ? The 
transcendent glory springing from the work of redemption in 
its purchase and in its application, in its methods and its results, 
is that which awakens the highest admiration of the intelligent 
creation, and shall call for the loudest anthems of praise. The 
Lord Jesus lays the firm foundation by his perfect atonement, 
putting away sin by the sacrifice of himself, and bringing in an 
everlasting righteousness by his spotless and complete obedience. 
The obstacles to the world’s salvation are thus removed out of 
the way, and an effective basis laid for its reconciliation to God. 


14 


The realization of the commission given to the Church, to per- 
petuate and extend the true knowledge of God over all the earth, 
is thus rendered possible. But for the mediation of Christ, our 
great high priest, his sacrifice at Calvary, and his intercession 
in the most holy place, there could have been no restoration of 
the world, nor even of individual men, to God. Now, however, 
upon the basis of this atonement, the Church can exercise her 
priestly office of mediating the salvation of the world ; she can 
enter, with assured hope of success, upon the function entrusted 
to her, of recovering this lost world to God. 

In fulfilling this function, however, she must not be thought 
of as acting independently of Christ, as though he laid the foun- 
dation, and she, without further aid, reared a structure upon it. 
She is to bring forth fruit, fruit that shall remain, fruits of glory 
to God ; but she can only do this by abiding in Christ. It is 
her union to her Head which gives the Church her efficiency in 
glorifying God by the salvation of men. In estimating her ability 
to execute her commission, therefore, we must not regard her as 
a simple body of men, banded together for a high and holy 
purpose, and animated by a sacred zeal. Nor must we seek the 
secret of her success in the inherent power of the truth which 
has been committed to her, its native superiority to error, its 
adaptation to the wants of the human soul. But what really 
distinguishes the Church, and makes her mighty in her contest 
with evil, is her union to Christ and the indwelling of his Spirit. 
She is the body of Christ, in every part instinct with his life 
and obedient to his volitions. lie guides her motions and directs 
her acts. These are his members ; he uses them as his living 
organs ; he acts through them, and thus carries forward his work. 
It is an arm of flesh, but it is wielded by omnipotence. 

It is only what the Church does, therefore, in her character as 
the body of Christ, which is of any avail. Enterprises of her 
own, begun without him and not conducted by him, are sure to 
fail. Without him she can do nothing. But she can do all 
things when he strengthens her. Acting under his direction, 


15 


her faith can remove mountains ; obstacles are of no account ; 
nothing can impede her progress or delay her triumph. What 
can hinder the salvation of the world, if it be Christ’s right arm 
which is put forth to accomplish it ? 

IV. The text supplies us with yet another argument for the 
conversion of the world to God. The Israel who is here ad- 
dressed and in whom God declares that he will be glorified em- 
braces all his people in every age. We have already seen that 
this term may not be confined to the people of God before the 
appearance of Christ in the flesh to the exclusion of his people 
since that time, but that it embraces the Church of both dis- 
pensations, which is in reality one and the same, continued in 
one unbroken line of succession. Neither may we stop at any 
other arbitrary limit and restrict the meaning of Israel to the 
people of God up to that point of time and excluding those 
beyond it. We may not fix upon the present as our limit and 
say that the Israel here spoken of denotes all who have thus 
far yielded allegiance to the King of kings and numbered 
themselves among the followers of Christ. All who are yet to 
partake of the blessings of redemption belong to God’s Israel. 
They lie scattered up and down among the nations in then- 
estrangement from God, and suffering the oppression of the 
enemy. They are to be restored from all their dispersions, 
brought back to God’s love and favour, and united to the com- 
monwealth of Israel to which they properly belong. The 
natural descendants of the patriarchs, who have sold their birth- 
right and alienated themselves from their inheritance, and 
severed themselves from the stock of Abraham belong never, 
theless prospectively to his seed. They shall one day become 
Jews indeed, and for this reason in spite of their excision and 
their blindness, they come within the scope of this sacred name 
of Israel. Mahommedans and pagans and those afar from God 
in nominally Christian lands are also for the same reason and to 
the same extent to be included. And thus Abraham shall be 
the heir of the world, the father of many nations. Israel shall 


16 


successively absorb all tlie families of mankind. This is the 
Israel contemplated by the spirit of prophecy as God’s servant 
in whom he is to be glorified. 

As surely then as God’s own people shall be gathered to him, 
shall the world be saved. The Church goes not forth to labour 
upon a doubtful enterprise and in an unknown field. Her task 
is simply to reclaim her own scattered members. She is not to 
force her way amongst aliens, but to recover her sons. Every- 
where God’s hidden ones are found. They are strewn on every 
plain. They are on the mountains and in the valleys, in the 
heart of the continents and upon the islands of the sea. They 
mingle with the surging masses that crowd the streets of densely 
populated cities, and they occupy secluded hamlets far from the 
busy haunts of men. They roam with savage tribes in uncultiv- 
ated wilds, and they have their settled habitation in ancient em- 
pires. They are dispersed through every zone from the burning 
tropics to the frozen poles. She has but to search them out and 
they will flock to her standard. She cannot conduct her search 
amiss. In every quarter she will meet and recognize her own. 
And thus shall be gathered that great multitude, which no man 
can number, of all nations, and kindreds, and people, and 
tongues, who shall join themselves to Israel. This is God’s 
servant, this vast mass of redeemed ones ; and in their recov- 
ery from sin and everlasting death, in their homage and obe- 
dience, in their enraptured perception of his glory, in their 
reflection of his glorious image, and in their exaltation to partake 
of his celestial bliss and glory, He shall in the highest sense be 
glorified. 























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